Is it possible to be sinless in this life?
Assurance of salvation is an incredible gift from God. In fact, God cares so much that we are assured of our salvation that He inspired the Apostle John to write his First Epistle for this very reason (1 John 5:13). Unfortunately, many have come to doubt the legitimacy of their salvation for several reasons. One of the reasons for doubting one’s salvation is the false teaching that one can attain a state of spiritual perfection – that is, he or she is free of sin in their earthly life. Many claim long periods of sinlessness, often that you must be sinless at the end of your life to go to heaven. Wayne Grudem eloquently explains the problem:
There have always been some in the history of the church who have taken commands such as Matthew 5:48 (“You, therefore, must be perfect, as your heavenly Father is perfect”) or 2 Corinthians 7:1 (“let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God”) and reasoned that since God gives us these commands, he must also give us the ability to obey them perfectly. Therefore, they have concluded, it is possible for us to attain a state of sinless perfection in this life (Wayne Grudem, Systematic Theology, p. 750).
Proponents of a doctrine of complete earthly sanctification – or as some have called it, perfectionism (see Wayne Grudem, Systematic Theology, p. 750) – cite other Scriptural references as well. More convincingly, proponents of the perfectionism doctrine cite verses like Philippians 3:15, which says, “[A]s many as are perfect, have this attitude,” and 1 John 3:6: “No one who abides in Him sins; no one who sins has seen Him or knows Him.” Three verses later, John affirms what he has just said, “No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God” (1 John 3:9). Yet again, in chapter 5, John writes, “We know that no one who is born of God sins” (1 John 5:18). For many of us who find ourselves in a constant battle against sin, these verses are very disheartening.
Is the perfectionist interpretation of verses like 1 John 3:6, 9 and 5:18 the proper interpretation? In fact, this interpretation is not the proper one for several reasons. Because of the written testimonies of the Apostles Paul, James, and John, we can be assured that sinlessness is not attainable in our earthly lives, and that those who promote such ideologies are false teachers.
The Testimony of Paul
First, the 1st Century Apostles – many of whom wrote New Testament books – claimed not to be in states of perfection. For example, Paul, who wrote “[A]s many as are perfect, have this attitude” (Phil. 3:15), also wrote 1 Timothy 1:15: “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.” Notice Paul’s words. He did not say, “I was a sinner,” “I used to be a sinner,” or “before my conversion on the Damascus road, I was the worst sinner.” Rather, Paul used the present tense. Paul essentially says, “Right now, I am the worst sinner of all mankind.” Was this a true statement? Probably not. There were surely many who were in much worse sin than Paul was. But what did Paul have that those in much more frequent and dire sin did not? The conviction of sin by the Holy Spirit. Because Paul was an extremely mature Christian, he was extremely aware of his sin – so much so that he thought himself to be the worst of all. The point, though, is to identify Paul’s sinfulness in his post-conversion life. It is also interesting to note that this statement was not written in the few weeks, months or even years after Paul was converted. Paul was likely converted around 33 A.D. and wrote his first letter to Timothy around 62-64 A.D., only four or five years before his death (John MacArthur, The MacArthur Study Bible, pp. 1344, 1827). Paul still struggled with sin – and was more aware of this struggle than ever – as he approached his last days.
Paul’s declaration, “as many as are perfect,” in Philippians 3:15 has been taken out of context terribly. In verse 12 of the same chapter, Paul writes, “Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus.” Again, Paul clearly indicates that he himself has not attained perfection in this life. So what does Paul mean when he says that “many…are perfect”? It is likely that in this context “Paul is referring here to mature spirituality. He could be referring to the mature believers who were like-minded with him in this pursuit or he may also have used [perfect] here to refer sarcastically to the Judaizers, who thought they had reached perfection” (John MacArthur, The MacArthur Study Bible, p. 1796).
Finally, for Paul, in what appears to be the most convincing text regarding the fallacy of sinlessness on earth, we have Romans 7:14-25:
For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. So now, no longer am I the one doing it, but sin which dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. I find then the principle that evil is present in me, the one who wants to do good. For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will set me free from the body of this death? Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.
This passage explicity details Paul’s struggle between his old nature – his fleshly sinfulness – and his new nature – life guided by the Holy Spirit. Many have claimed that this passage is about an unbeliever because of phrases like “sold…to sin” (v. 14), “sin…dwells in me” (v. 17), and “wretched man” trapped in a “body of death” (v. 24). But it is very clear that this passage is, in fact, describing the struggle between the new and old nature of a true Christian. For instance, Paul says in verses 15, 19, and 21 that he desires godliness and despises sin. The presence of these attributes details none less than a believer. Earlier in his epistle to the Romans, Paul quoted the Psalms, writing, “There is none righteous, not even one…There is none who seeks for God…There is none who does good, there is not even one” (Rom. 3:10-12). The attributes that Paul displays are those of a believer – a believer that has fallen infinitely short of the glory of God (Rom. 3:23). Again, Paul demonstrates that true believers do continue in sin, although the sin will decrease as time progresses.
The Testimony of James
Apart from Paul, the Apostle James, head of the Church in Jerusalem, also comments, “For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well” (James 3:2). James makes it clear that all – Christian or not – falter (the Greek tense of the verb emphasizes continual action). You may be wondering about the second sentence in verse two. It seems to indicate that perfection is attainable. First, it is important to recognize that James is very explicit in his statement that all (as shown above) sin before the holiness of God. Thus, James’s second sentence is dependent upon his first. But what about the second sentence, “If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well”? As John MacArthur comments, “‘Perfection’ may refer to true perfection, in which case James is saying that, hypothetically, if a human being were able to perfectly control his tongue, he would be a perfect man….More likely, ‘perfect’ is describing those who are spiritually mature and thus able to control their tongues” (John MacArthur, The MacArthur Study Bible, p. 1900). In either sense of the word “perfect,” James certainly does not indicate that perfection is attainable in this earthly life. Instead, he emphatically instructs us otherwise.
The Testimony of John
As mentioned above, many have taken verses like 1 John 3:6, 9 and 5:18 to mean that one who sins after his conversion is not a Christian at all, or has lost his salvation (The idea that one can lose his salvation is an unbiblical one. Examples of verses that refute the false teaching that one can lose his salvation are: John 5:24; 6:37-40; 10:27-30; Rom. 8:1, 31-39; 1 Cor. 1:4-9; Eph. 4:30; Heb. 7:25; 13:5; 1 Peter 1:4-5; Phil. 1:6; Jude 24). A thorough exegesis of 1 John will show that phrases like “No one who abides in Him sins” (1 John 3:6) or “no one who is born of God sins” (1 John 5:18) do not mean that one cannot sin once he is a Christian.
First, it is important in all writings – especially this one – to determine the author’s intended audience. Often the interpretation of specific passages can completely change depending on the intended audience. So who is John’s intended audience? In the concluding paragraph of his letter, John identifies his intended audience: those who are already believers in Christ. He writes, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). Not only does John identify the audience of his letter – Christians – but he identifies the purpose of his letter: to provide assurance of salvation. John desired that no one who was in Christ would doubt his salvation, but rather delight in the glory of God’s saving grace.
Knowing that John wrote this letter to Christians for the assurance of their salvation, we are now able to understand other verses in a much more clear manner. In chapter 1, John blatantly affirms the grim reality of continuing sinfulness in the lives of Christians. Nevertheless, he gives hope – or in other words, assurance – to the believer. “If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8-10). These consecutive verses show that, although Christians are completely, positionally justified before God, they will have sin in their lives. The ramifications of denying our own sinfulness are incredible. John says that if we deny our sinfulness that we deceive ourselves (v. 8), and that, in fact, we make Christ a liar (v. 10)! Personally, I hope I can never be accused of being called Jesus a liar. How terrible that would be on the Day of Judgment for King Jesus to tell me that I have a place in heaven, but of the disappointment He had for me because, in certain aspects of life, I had denied essential truths!
We have seen that, in light of John’s intended audience, 1 John 1:8-10 demonstrate the reality of sin in the Christian’s life. What, then, do those puzzling verses (1 John 3:6, 9; 5:18) mean? For refreshment, let us look to these verses:
1 John 3:6 – No one who abides in Him sins; no one who sins has seen Him or knows Him.
1 John 3:9 – No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.
1 John 5:18 – We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him.
At face value, all three verses seem to indicate the same essential principle: he who sins is not a Christian – and this is true to an extent. But we know from the testimonies of Paul and James and 1 John 1:8-10 that sin is something that will unfortunately haunt Christians throughout their lives. It seems, then, that John is speaking of habitual sin. The idea conveyed in the Greek is that the practice of sin is something that is continual. A Christian may and will sin, although this is against his new nature (Rom. 7:14-25; 2 Cor. 5:17), but his life will not be marked by habitual and continual sin. The Christian has the permanent dwelling of the Holy Spirit who guides His own to spiritual virtues (Gal 5:22-23; cf. 2 Pet. 1:5-9). Contrarily, when a life is marred by continual sin with no conviction and no break in the pattern of sin, John says that that person is not of God. Salvation never took place in the life of someone who sins without conviction and without a “check against habitual sin” (John MacArthur, The MacArthur Study Bible, p. 1939). This is consistent with the theology of James 2, as James describes that faith that does not result in good fruit is really no faith at all. In fact, Paul declares that Christians “are [God’s] workmanship, created in Christ Jesus for good works” (Eph. 2:10). God created us to love each other (1 John 3:16; cf. Eph. 5:21), and, above all, glorify Him (Rom. 11:36; 1 Cor. 10:31; 1 Pet. 4:11).
From their own lives, Paul and James show that they – Apostles of our Lord – unfortunately remained sinful after their conversions. John demonstrates the necessity for confession and repentance when Christians do sin. His bigger picture in his first epistles, though, is to assure believers of their salvation. The teaching of perfectionism is most assuredly false and works to destroy the assurance of salvation of believers.
One could misinterpret my words about the sinfulness of Christians after their conversion. I am not advocating sinfulness from Christians because they are assured from their salvation and rejoice in the doctrine of the perseverance of the saints. Paul either dealt with this misconception or feared that his words would be misinterpreted as well, as he wrote his letter to the Romans. His concluding words of chapter 5 say, “[W]here sin increased, grace abounded all the more, so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord” (Rom. 5:20-21). How incredible it is to ponder the fact that where our sin abounded, that God’s grace was much, much greater! How are we to apply this glorious declaration to our lives? Paul tells us in the subsequent verses how we should not apply it: “What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it?” (Rom. 6:1-2; cf. v. 15).
Let us praise God for His infinite grace and mercy. Let us pursue godliness and flee from sin because we desire to glorify Him with our lives. Let us rejoice in God who extends His loving kindness to us, in that “while we were yet sinners, Christ died for us…having now been justified by His blood, we shall be saved from the wrath of God through Him” (Rom. 5:8-9). Let us praise God with whom “we have peace…through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God” (Rom. 5:2). What a God we have who delights in providing assurance of our salvation in Him!
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